University Of St Andrews Alumni

"When I visited St Margaret's School in ... I was struck by pride that the children took in their faith, and their identification with the ethos of the school. These children were not just learning to be good students. They were learning to be good people."

"The foundation of Scotland's success - our great intellectual, social and economic flourishing - was our commitment to education. To free education for all. ... We seek to build an education system that is open to all. A system that will not just benefit our economy - but will help to strengthen Scotland's entire civic and intellectual life. That is why we place such strong emphasis on ethics and values."

"In Scotland you were allowed to starve but had to learn to read and write. Whereas in England the poor house provided an alternative to starvation, but education was only for the privileged few. This country has been a learning nation - first, last and always."

"Through religious education, our young people also learn respect for and an understanding of other beliefs and how to make a positive difference to themselves and the world by putting their beliefs and values into action."

"I feel my disease, and I feel that my want of alarm and lively affecting conviction forms its most obstinate ingredient; I try to stir up the emotion, and feel myself harassed and distressed at the impotency of my own meditations. But why linger without the threshold in the face of a warm and urgent invitation? "Come unto me." Do not think it is your office to heal one part of the disease, and Christ's to heal the remainder."

"This character wherewith we sink into the grave at death is the very character wherewith we shall reappear at the resurrection."

"It has been said that there is nothing more uncommon than common sense."

"I take one decisive and immediate step, and resign my all to the sufficiency of my Saviour."

"Christ came to give us a justifying righteousness, and He also came to make us holy — not chiefly for the purpose of evidencing here our possession of a justifying righteousness — but for the purpose of forming and fitting us for a blessed eternity."

"The Bible is like a wide and beautiful landscape seen afar off, dim and confused; but a good telescope will bring it near, and spread out all its rocks and trees and flowers and v__ulant fields and winding rivers at one's very feet. That telescope is the Spirit's teaching."

"I want to feel my own nothingness, I want to give myself up in absolute resignation to God, to lie prostrate and passive at His feet, with no other disposition in my heart than that of merging my will into His will, and no other language in my mouth than that of prayer for the perfecting of His strength in my weakness. I desire from the abyss of my own nothingness and vileness to cry unto God that He might cause me to do as I ought, and to be as I ought."

"O God, impress upon me the value of time, and give regulation to all my thoughts and to all my movements."

"O Heavenly Father, convert my religion from a name to a principle! Bring all my thoughts and movements into an habitual reference to Thee!"

"The sum and substance of the preparation needed for a coming eternity is that you believe what the Bible tells you, and do what the Bible bids you."

"Be assured, my dear Anne, that it is only by taking our lesson from God and doing the will of God, that we can either please Him in time, or be happy with Him in eternity."

"With the magnificence of eternity before us, let time, with all its fluctuations, dwindle into its own littleness."

"Not till we come to a simple reliance on the blood and mediation of the Saviour, shall we know what it is either to have trust in God, or know what it is to walk before Him without fear, in righteousness and true holiness."

"The benevolence of the Gospel lies in actions"

"To be benevolent in speculation, is often to be selfish in action and in reality. The vanity and the indolence of man delude him into a thousand inconsistencies. He professes to love the name and the semblance of virtue, but the labour of exertion and of self-denial terrifies him from attempting it. The emotions of kindness are delightful to his bosom, but then they are little better than a selfish indulgence—they terminate in his own enjoyment—they are a mere refinement of luxury. His eye melts over the picture of fictitious distress, while not a tear is left for the actual starvation and misery with which he is surrounded. It is easy to indulge the imaginations of a visionary heart in going over a scene of fancied affliction, because here there is no sloth to overcome—no avaricious propensity to control—no offensive or disgusting circumstance to allay the unmingled impression of sympathy which a soft and elegant picture is calculated to awaken. It is not so easy to be benevolent in action and in reality, because here there is fatigue to undergo—there is time and money to give — there is the mortifying spectacle of vice, and folly, and ingratitude, to encounter."

"Live for something! Do good and leave behind you a monument of virtue that the storm of time can never destroy. Write your name in kindness, love, and mercy on the hearts of the thousands you come in contact with, year by year, and you will never be forgotten. Your name, your deeds, will be as legible on the hearts you leave behind, as the stars on the brow of evening. Good deeds will shine as the stars of heaven."

"Every man is a missionary, now and forever, for good or for evil, whether he intends or designs it or not. He may be a blot, radiating his dark influence outward to the very circumference of society; or he may be a blessing, spreading benediction over the length and breadth of the world: but a blank he cannot be. There are no moral blanks; there are no neutral characters. We are either the sower that sows and corrupts, or the light that splendidly illuminates, and the salt that silently operates; but being dead or alive, every man speaks."

"The grand essentials of life are something to do, something to love, and something to hope for"

"The nuttes schell, thocht it be hard and teuch, Haldis the kirnill, and is delectabill. Sa lyis thair ane doctrine wyse aneuch, And full of fruit, under ane fenyeit Fabill."

"The man that will nocht quhen he may Sall haif nocht quhen he wald."

"For to be yong I wald not, for my wis Off all this warld to mak me lord et king: The more of age the nerar hevynnis blis."

"Henryson's greatness is most plainly to be seen in the range of general principles and ideas which informs his poetry and which allows it to encompass tragedy and comedy alike. He is the most Shakespearian of the early Scottish poets."

"His background is not simply the Abbey School of Dunfermline (where he is reputed to have been a schoolmaster), but the surrounding Scottish countryside and community to which he belonged. His wisdom – and his poems are very wise about life – evidently came from his having lived long and profoundly as a member of that whole Scottish community."

"Of Henryson as of Chaucer it can be said that the picturesque detail owes its effectiveness to the solidity and seriousness of what it grows from. Henryson's Fables (like La Fontaine’s – they deserve the comparison) do more than present types of human beings in animal guises and animals comically behaving like human beings; they build up a total and consistent society, both rendered and criticized."

"Lovers be war and tak gude heid about Quhome that ye lufe, for quhome ye suffer paine. I lat yow wit, thair is richt few thairout Quhome ye may traist to have trew lufe agane."

"Than upon him scho kest up baith hir Ene, And with ane blenk it come into his thocht, That he sumtime hir face befoir had sene. Bot scho was in sic plye he knew hir nocht, Yit than hir luik into his mynd it brocht The sweit visage and amorous blenking Of fair Cresseid sumtyme his awin darling."

"Nocht is your fairnes bot ane faiding flour, Nocht is your famous laud and hie honour Bot wind Inflat in uther mennis eiris."

"In breif Sermone ane pregnant sentence wryte."

"Best thing in eird, thairfoir, I say, for me, Is blyithnes in hart, with small possessioun."

"Quha hes aneuch, of na mair hes he neid."

"Ane Bow that is ay bent Worthis unsmart, and dullis on the string; Sa dois the mynd that is ay diligent, In ernistfull thochtis, and in studying."

"Here lies one who neither flattered nor feared any flesh."

"Trouble me not; such an idol is accursed, and therefore I will not touch it.' The patron and the arguesyn (i.e. sergeant who commanded the forcats) with two officers, having the chief charge of all such matters, said, 'Thou shalt handle it,' and so they violently thrust it to his face, and put it betwixt his hands, who seeing the extremity, taking the idol and advisedly looking about, he cast it into the river, and said, 'Let our lady now save herself; she is light enough; let her learn to swim.' After that was no Scotchman urged with that idolatry."

"If their princes exceed their bounds, Madam, no doubt they may be resisted, even by power. For there is neither greater honor, nor greater obedience, to be given to kings or princes, than God hath commanded to be given unto father and mother. But the father may be stricken with a frenzy, in which he would slay his children. If the children arise, join themselves together, apprehend the father, take the sword from him, bind his hands, and keep him in prison till his frenzy be overpast: think ye, Madam, that the children do any wrong? It is even so, Madam, with princes that would murder the children of God that are subjects unto them. Their blind zeal is nothing but a very mad frenzy, and therefore, to take the sword from them, to bind their hands, and to cast them into prison, till they be brought to a more sober mind, is no disobedience against princes, but just obedience, because it agreeth with the will of God."

"To the verteuus and godlie Elizabeht by the grace of GOD quen of England etc John Knox desireht the perpetuall Encrease of the Holie Spiritt. etc. As your graces displeasur against me most Iniustlie conceaned, hath be[en] and is to my wretched hart a burthen grevous and almost intollerabill, so is the testimonye of a clean conscience to me a stay and vphold that in desperation I sink not, how vehement that ever the temptations appear, for in GODD is presence my conscience beareht me reacord that maliciouslie nor of purpose I inoffended your grace, nor your realme. And therfor how so ever I be ludged by man, I am assured to be absolued by him who onlie knoweht the secreatis of hartes."

"John Knox had been a topical preacher, i.e., preaching on the cultural circumstances and political occurrences of the time. For Knox in the mid-1500s this meant that his sermons were typically anti-Catholic, and especially they were anti-Mary Queen of Scots sermons! Since Knox was a typical model for these Scots-Irish preachers on the Virginia frontier, that might have indicated that their worship services included the congregation's recitation of both the Apostles' Creed and the Lord's Prayer, but their sermons were probably scriptural exhortations against the demonic powers of this world... which was the main reason that those powers in Williamsburg were suspicious of such traveling dissenters!"

"Against God can nothing be more manifest than that a woman shall be exalted to reign above man; for the contrary sentence he has pronounced in these words: "Thy will shall be subject to thy husband, and he shall bear dominion over thee" (Gen. 3:16). As [though] God should say, "Forasmuch as you have abused your former condition, and because your free will has brought yourself and mankind into the bondage of Satan, I therefore will bring you in bondage to man. For where before your obedience should have been voluntary, now it shall be by constraint and by necessity; and that because you have deceived your man, you shall therefore be no longer mistress over your own appetites, over your own will or desires. For in you there is neither reason nor discretion which are able to moderate your affections, and therefore they shall be subject to the desire of your man. He shall be lord and governor, not only over your body, but even over your appetites and will." This sentence, I say, did God pronounce against Eve and her daughters, as the rest of the scriptures do evidently witness. So that no woman can ever presume to reign above man, but the same she must needs do in despite of God, and in contempt of his punishment and malediction."

"None have I corrupted. None have I defrauded. Merchandise have I not made — to God's glory I write — of the glorious Evangel of Jesus Christ; but, according to the measure of the grace granted unto me, I have divided the Sermon of Truth in just parts, beating down the rebellion of the proud against God, and raising up the consciences troubled with the knowledge of their sins, by declaring Jesus Christ, the strength of His Death, and the mighty operation of His Resurrection, in the hearts of the Faithful. Of this, I say, I have a testimony this day in my conscience, before God, however the world rage."

"First, I say, that woman in her greatest perfection was made to serve and obey man, not to rule and command him. As St. Paul does reason in these words: "Man is not of the woman, but the woman of the man. And man was not created for the cause of the woman, but the woman for the cause of man; and therefore ought the woman to have a power upon her head" [1 Cor. 11:8-10] (that is, a cover in sign of subjection). Of which words it is plain that the apostle means, that woman in her greatest perfection should have known that man was lord above her; and therefore that she should never have pretended any kind of superiority above him, no more than do the angels above God the Creator, or above Christ their head.[38] So I say, that in her greatest perfection, woman was created to be subject to man."

"But hereof be assured, that all is not lawful nor just that is statute by civil laws; neither yet is everything sin before God, which ungodly persons allege to be treason."

"The Mass is Idolatry. All worshipping, honouring, or service invented by the brain of man in the religion of God, without his own express commandment, is idolatry. The Mass is invented by the brain of man, without any commandment of God; therefore it is idolatry."

"Madam, in God's presence I speak: I never delighted in the weeping of any of God's creatures; yea I can scarcely well abide the tears of my own boys whom my own hand corrects, much less can I rejoice in your Majesty's weeping."

"As touching nature I am a worm of this earth, and yet a subject of this commonwealth; but as touching the office wherein it has pleased God to place me [head of the Reformed church in Scotland], I am a watchman...For that reason I am bound in conscience to blow the trumpet publicly."

"To promote a woman to beare rule, superioritie, dominion or empire above any realme, nation, or citie, is repugnant to nature, contumelie to God, a thing most contrarious to his reveled will and approved ordinance, and finalie it is the subversion of good order, of all equitie and justice."

"To the question how she can be the image of God, [Augustine] answers as follows: "Woman," says he, "compared to other creatures, is the image of God, for she bears dominion over them. But compared unto man, she may not be called the image of God, for she bears not rule and lordship over man, but ought to obey him," etc.[57] And how that woman ought to obey man, he speaks yet more clearly in these words, "The woman shall be subject to man as unto Christ. For woman," says he, "has not her example from the body and from the flesh, that so she shall be subject to man, as the flesh is unto the Spirit, because that the flesh in the weakness and mortality of this life lusts and strives against the Spirit, and therefore would not the Holy Ghost give example of subjection to the woman of any such thing," etc. This sentence of Augustine ought to be noted of all women, for in it he plainly affirms, that woman ought to be subject to man, that she never ought more to desire preeminence [over] him, than that she ought to desire above Christ Jesus"